the "Man-god"
must be "created" by man.

We find ourselves approaching this symbol from many points of
view, but the point of view which especially concerns us is to note
how it covers the whole field of human experience. In this symbol
the ultimate duality receives its "eternal form" and becomes an
everlasting standard or pattern of what is most natural and most
rhythmic. As I advance in my analysis of the relation of the
ultimate duality to this symbolic figure of Christ, it becomes
necessary to review once more, in clear and concise order, the
various stages of thought by means of which I prove the necessity
of some sort of universal symbol, and the necessity of moulding
this symbol to fit the drama of One ultimate duality.

A summary of the stages of thought through which we have
already passed will thus be inevitable; but it will be a summary of
the situation from the view-point of a different angle.

Philosophy then is an attempt to articulate more vividly the nature
of reality than such "reality" can get itself articulated in the
confused pell-mell of ordinary experience. The unfortunate thing
is that in this process of articulating reality philosophy tends to
create an artificial world of its own, which in the end gets so far
away from reality that its conclusions when they are confronted
with the pell-mell of ordinary experience appear remote, strange,
fantastic, arbitrary, and even laughable.

This philosophical tendency to create an artificial world which
when confronted with the real world appears strange and remote is
due to the fact that philosophers, instead of using as their
instrument of research the entire complex vision, use first one and
then another of its isolated attributes. But there must come
moments when, in the analysis of so intricate and elaborate a thing
as "reality" by means of so intricate and elaborate an instrument,
as the complex vision, the most genuine and the least artificial of
philosophies must appear to be following a devious and serpentine
path.

These moments of difficulty and obscurity are not, however--as
long as such a philosophy attaches itself closely to "reality" and
flows round "reality" like a tide flowing round submerged rocks or
liquid metal flowing round the cavities of a mould--a sign that
philosophy has deserted reality, but only a sign that the curves and
contours and jagged edges of reality are so intricate and involved
that only a very fluid element can